The Life of Prophets after Death and the Scholars of Wahhabiya- Salafiya / Ahle Hadith

The Life of Prophets after Death and the Scholars of Wahhabiya- Salafiya / Ahle Hadith

1. Shaykh Ibn Taymiyya Hanbali states: “And the Prophets are Alive in their Graves and offer Prayers.” {Mukhtasar al Fatawa al Misriya; 170}

2. Shaykh Ibn Qayyim wrote: “Verily, his Body is Tender and Humid!” {Kitab ur Ruh; 73}

3. Shaykh Qazi Shawkani writes: “And it is established from Hadiths that the Prophets are Alive in their graves. This has been narrated byMundhari and Bayhaqi has Authenticated it.” {Nayl ul Awtar; 3:248}

He also said: “And certainly a group of ‘Muhaqqiqin’ (Researchers) have gone to prove that the Prophet  is Alive after his Death and becomes happy from the Good- Deeds of his ‘Ummah’ (Nation) and with out any doubt the Bodies of Prophets do not Decay and whereas absolute perception like ‘Ilm’ (Knowledge) and ‘Sama’’ (Hearing) is proven for all people in Graves! And regarding the ‘Shuhada’ (Martyrs) the ‘Nass’ (Evidence) has come in the Quran that they are Alive and they are provided with ‘Rizq’ (Sustenance) and this life of theirs is with their Bodies then How can the Lifes of Prophets and Messengers be with out their Bodies?” {Nayl ul Awtar; 3:248}

Qazi Shawkani writes in another Book: “Because the Prophet  is Alive in his Grave and his Soul ('Ruh') is not separate from him as in Sahih Hadith that the Prophets are Alive in their Graves as Ibn al Mulqilan has also said.” {Tuhfat uz Zakirin Sharh al Hisn al Haseen; 28}

4. Shaykh Nawab Siddiq Hasan Khan Bhopali writes: “Certainly, the Prophet  is Alive in his Grave after his Death as it is in the Hadiths that the Prophets are Alive in their Graves. This Hadith has been authenticated by Bayhaqi.” {As Siraj ul Wahhaj Sharh Muslim bin Hajjaj; 1:504}

Nawab Siddiq also writes at another place as follows: “He is Alive in his Grave and offers Prayers along with ‘Azan’ and ‘Iqamah’.” {Ash Shamamat ul Ambariya min Mawlud Khayr ul Bariya; 52}

5. Shaykh Maulvi Mohammed Ismail Salfi writes: “Both Theological groups of ‘Ahl us Sunnah’ i.e ‘Ashab ur Rai’ {People of Analogical Opinion} and ‘Ahle Hadith’ {People of Hadith} are in ‘Ittifaq’ (Consensus) that the ‘Shuhada’ (Martyrs) and ‘Anbiya’ (Prophets) are Alive. They Worship and offer ‘Tasbih’ and ‘Tahlil’ in ‘Barzakh’. They are also provided with ‘Rizq’ (Sustenance) according to their ‘Haal’ (States) and requirement............ Regarding the Life of Prophets we have ‘Shawahid’ (Proofs) from the ‘Sunnah’ (Practice). There are references to Worship in Authentic Hadiths.” {Tahrik Azadi e Fikr; 385}

6. Shaykh Maulvi Ataullah Haneef states: “The Prophets are Alive in their Graves and offer Prayers and the Prophet  said, ‘The one who sends ‘Durud’ on me near my Grave, I myself listens to him and the one who sends from far away, it is presented to me.’” {At Ta’liqat us Salfiya ala Sunan an Nisai; 1:237}

7. Shaykh Shams ul Haq Azimabadi states: “The Prophets are Alive in their Graves, Ibn Hajar Makki says, ‘The Lives of Prophets are such that they Worship and offer Prayers in their Graves and are contended with sustenance like the Angels............... and a group of ‘Muhaqqiqin’ (Researchers) are of the view that the Prophet  is Alive in his Grave and becomes happy on the Good-Deeds of his ‘Ummah’ (Nation).” {Awn ul Ma’bud Sharh Abu Dawud; 1:405}

8. Shaykh Waheed uz Zaman Khan Hyderabadi states: “Then the ‘Jism’ (Bodies) of all Prophets are Good and Well in the Earth, while infact the ‘Ruh’ (Souls) of all people remains good. Thus, the Prophet's  body is Good and Well with his Body and is Alive in the Grave. Whoever sends ‘Durud’ or offers ‘Salam’ near his Grave, he  himself Hears it and if it is send from far away then the angels present it to him. This is the ‘Itiqad’ (Belief) of the Ahle Hadith though this life is not like that of this world in which there is need for food and drink but the things which can be asked in the state of Worldly Life of the Prophet , can even now be asked! And those ‘Fuyuz’ and ‘Barakat’ (Blessings) which used to be received from the Prophet  before can even now be received. It is extremly Unfortunate (‘Nahusat’ and Misfortune (‘Shamat’ for that person who goes to Hajj but does not get blessed with the ‘Ziyarat’ of the Prophet !” {Translation of Sunan Ibn Majah; 1:537}

9. Shaykh Maulvi Nazeer Hussain Dehlavi states: “And the Prophets are Alive in their respective Graves particularly the Prophet  and he has said, ‘Whoever sends ‘Durud’ near my Grave, I myself Listen to it and if it is send from far away then it is presented to me.' Therefore, it is clear from numerous Hadith books like ‘Mishkat’ etc but the complete nature of Life is Known to Allah only and others do not Know its complete nature.” {Fatawa Nazeeria; 1: 51-52 & Fatawa Ulmae Ahle Hadith; 9:282-283}

10. Shaykh Hamd bin Nasir Najdi writes: “Certainly Allah has made ‘Haram’ on Earth to consume the Bodies of Prophets thus they are Alive in their Graves, Tender and Humid.” {Majmua’ Rasail ul Najdia; 4:652}

11. Imam Shah Waliullah Hanafi Muhaddith Dehlavi , a great Ahl us Sunnah and Sufi scholar whom the Wahhabiya - Ahle Hadith/Salafiya also respect and revere writes: “The Prophets do not Die but they offer Prayers in their Graves and perform ‘Hajj’ (Pilgrimage).” {Fuyuz ul Haramayn; 80 & p. 31 of its Translation}

Compiled & Translated by 

Basharath Ali Siddiqui Ashrafi